Oct 26, 2010

The three obstacles and four devils is a literal translation of the
Japanese
term sansho shima. This is a traditional classification of the types
of difficulties
and obstacles we encounter when we practise Buddhism.

Obstacles usually refers to external problems we may meet, whereas
devils refers
not to scary demonic spirits, which do not really exist, but rather to
our own
innermost negative tendencies, or the workings of life's innate
deluded nature.
We could say that obstacles are anything that functions to obstruct
our practice
of faith, whereas devils are self-destructive and destroy the quality
of life
itself.

The two best-known letters in which Nichiren Daishonin explains these
obstacles
and devils were both written to the Ikegami brothers, whose father
threatening
to disinherit them because of their refusal to give up their faith.
This was
a serious matter in those days. In the first of these, 'Letter to the
Brothers',
Nichiren Daishonin warns:

As practice progresses and understanding grows, the three obstacles
and four
devils emerge, vying with one another to interfere (MW-V1 p.145, WND
p.501)

Once we start practicing we soon realize that constant effort is
necessary
to maintain a consistent practice; the same is true of attaining the
supreme
life-condition of Buddhahood. Even the difficulty of believing we can
manifest
this condition, or that everyone has it, can in itself be an obstacle.

In 'Letter to Misawa', Nichiren Daishonin writes, "Even if you should
manage
to overcome the first six (of the three obstacles and four devils), if
you are
defeated by the seventh, you will not be able to become a Buddha".
(MW-V3 p.252, WND p.894)

It is important, therefore, to recognize sansho shima and overcome it.
The support
of people who are more experienced in practicing Buddhism is often
very helpful
in enabling us to identify and overcome this negativity, as President
Ikeda
points out:

The human mind wavers and changes from moment to moment. Over time,
one experiences
confusion even regarding things that one has previously decided on.
This is
an unchanging aspect of life. For precisely this reason, guidance and
encouragement
in the correct practice of faith are very important.
(Buddhism in Action, Vol.6, p.8)

He also says:

During the past forty years, I have been the target of unjustifiable
criticism
and faced raging waves of persecution again and again. However I have
never
been defeated in my struggles for kosen rufu… Time and again, I have
transcended
the raging waves of the three powerful enemies and the three obstacles
and four
devils. Each time, I did my utmost to carry out my faith exactly as
the Daishonin
taught. (ibid., Vol.6, p.360-1)

Nichiren Daishonin wrote: "Where it not for these (obstacles), there
would
be no way of knowing that this is the true teaching" (MW-V1, p.145,
WND
p.501).

It is precisely because the Mystic Law is a great positive force that
the negativity
inherent within us and our environment resists our attempts to
strengthen it
through our practice. If chanting Nam-myoho-renge-kyo had no power to
change
karma or draw out our Buddha nature, no one would experience any
difficulty
in practising it!

It is at a crucial time that obstacles or devils are most likely to
appear.
That is why the Daishonin emphasizes that we should neither fear them
nor give
in to them. In the second of his letters to the Ikegami brothers, 'The
Three
Obstacles and Four Devils', he says:

There is definitely something extraordinary in the ebb and flow of
the tide,
the rising and setting of the moon, and the way in which summer,
autumn, winter
and spring give way to each other. Something uncommon also occurs when
an ordinary
person attains Buddhahood. At such times, the three obstacles and four
devils
will invariably appear, and the wise will rejoice while the foolish
will retreat.
(MW-V2 p.288, WND p.637)

The important thing is to realize that when difficulties appear, they
present
an opportunity to make renewed efforts in our practice so that we are
able to
grow further and show proof of the power of Nam-myoho-renge-kyo.
Obstacles and
devils are a natural function of our practice and we should not be
afraid of
them - as our practice and faith deepens, we come to recognize the
form our
own particular demons take, tailor-made for each of us, so that we can
continue
to challenge ourselves in our quest to become really great human
beings.

The three obstacles are:

1. Earthly desires (bonno-sho), or obstacles arising from the three
poisons
of greed, anger and stupidity.
2. Karma (go-sho), or obstacles due to karma created by committing any
of the
five cardinal sins or ten evil acts (this category is also interpreted
as opposition
from one's partner or children).
3. Retribution (ho-sho), or obstacles due to painful retribution for
actions
in the three evil paths (Hell, Hunger and Animality). This category
also indicates
obstacles caused by one's sovereign, parents or other persons who
carry some
sort of secular authority.

The four devils are the hindrance of:

1. The five components (on-ma), that is, those hindrances caused by
one's physical
and mental functions.
2. Earthly desires (bonno-ma), or illusions arising from the three
poisons.
3. Death (shima), because the fear and suffering that death entails,
whether
our own or someone else's can shake our faith and obstruct our
practice of Buddhism,
especially if death seems untimely.
4. The Devil of the Sixth Heaven (tenji-ma). This is regarded as the
most serious
hindrance; in Indian cosmology this king of devils represents the
fundamental
darkness inherent in life itself. This can assume any number of forms
to obstruct
believers and is often said to take the form of persecution by those
in power.
It is the most powerful of all the negative forces, and takes the form
most
likely to trouble us or cause us to suffer from doubt or illusion.

Oct 23, 2010

Oct 21, 2010

Feeling gratitude and not expressing it is like wrapping a present
and not giving it. William Arthur Ward

I cannot begin to express my heartfelt gratitude to all my followers. I created this blog as a home for everyone to experience the practice of Nichiren Buddhism. I started practicing 3 years ago and I wanted to, at the time, use my myspace page in a positive way to spread Nam Myoho Renge Kyo. From there, it moved to the SGI site. I got so much joy out of creating all the graphics that you've seen on this blog that eventually I was asked to give 2 cultural presentations featuring all my artwork and animations. Then in October of last year, I finally moved it to its new home here on blogspot.

Over the past year, I've received numerous letters of encouragement, thank yous, personal stories and most of all- Inspiration. I've connected with so many members and even non-members from all over the globe. I want to from the bottom of my heart, thank you all. You've all made this first year an experience I will never forget. This blog is for all of you and I didn't expect to get such warm reactions back. That is the GIFT you've all have given to me. I want to say a special thank you those who've helped me along the way and contributed their own experiences.

Oct 20, 2010

The expressions "triumph" and "victory" are words
that are part of a vocabulary that is often used in Nichiren
Daishonin's
Buddhism as well in SGI activities and in our own vocabulary
as practitioners.
In general, in society at present we are constantly confronted
with
these concepts related to a policy of consumerism. To name
just a few
examples, phrases like "the woman 10", "Bio Bodies",
cars, houses, cigarettes, positions at work and even clothes
are associated
with success in one's life.

However, quoting President Ikeda, the period of "El Senorito
Satisfecho"
that worried Ortega and Gasset more than 60 years ago, refers
exactly
to our days. The truth is that although the average person of a
modern
industrialized country carries on a life that not even the
kings and
aristocrats from the past would have dreamed of, in relation
to material
progress, this has not been enough, of course, to determine
"triumph"
or "victory" in life.

Even practicing Buddhism we can confuse are idea of "actual
proof"
with fantasy. We shouldn't expect the triumph over ourselves,
for example,
to be so striking as to leave everybody shocked and
hallucinated. In
daily life, even when our basic needs to live are satisfied or
when
the idea of success is measured by our material satisfaction,
whether
or not imposed by the environment, it is extremely hard to
relate it
to a true sense of 'triumph". The victory over oneself in
Nichiren
Daishonin's Buddhism is related to winning over the
fundamental darkness,
inherent in human beings themselves.

This fundamental darkness has two aspects: on the one hand it
can manifest
itself as a feeling of resignation, a low opinion of oneself
that leads
to seeking happiness in an external power. On the other hand,
it manifests
itself as a perverse pleasure in controlling others and
exerting power
over others. This last aspect is what Buddhism calls "the
devil
of the sixth heaven"

The Devil of the Sixth Heaven - explains Daisaku Ikeda - can
be viewed
as lives fundamental tendency to use everything and everybody
to attain
one's own goals. In a way, this is a natural tendency, common
to all
human beings, whereas developing our compassion, love for
human kind,
the spirit of serving others and of improving the environment
are great
qualities, that are extremely difficult to develop. Whatever
the reality
of our lives might be at this very moment, as long as we chant
Nam-myoho-rengue-kyo
in order to find solutions to our problems, we get stronger
and are
able to see how our own map of the world is.

Little by little we turn the prism and that, which seemed
heavy and
difficult at the beginning, because we made it dependent on the
external
world, starts transforming through our own change, into an
opportunity
to grow in our own life and to create value in our
environment. Fundamental
darkness is when we do not deeply understand the
"inseparability
of oneself and the universe". Because of this ignorance about
the
real nature of life, people try to use any thing and any being
in the
universe, as a simple tool. This is the function of the "devil
of the sixth heaven" of the evil nature of power.

The "me" lacking identification with the "other"
is not sensitive to the pain, anguish and suffering of others.
In this
life state there is a tendency to confine him/herself to
his/her own
world either by feeling threatened by the smallest provocation
and developing
violent behavior or by trying to get through situations
without taking
responsibility or thinking of others. The Lotus Sutra teaches
that the
"me" equals the universe and its concrete practice is to show
compassion, and to respect and honor everybody as if they were
the treasure
tower, and to make others happy because "me" and the "others"
are the same thing.

In the same way that Buddhahood is not a goal but refers to
the continuous
and daily effort to make our enlightened nature emerge, we
should never
have a relaxed attitude towards our practice, thinking that we
have
won definitively over our fundamental darkness because of
having many
years of practice.

In the final analysis, victory over oneself is to win every
day in
one's circumstances and in the place where one is and over
one's fundamental
darkness, one's own negative tendency. The accumulation of
each daily
victory is what finally will become victory in life, the
victory over
oneself.

Gosho Phrase
You must never seek any of Shakyamuni's teachings or the
Buddhas and
bodhisattvas of the universe outside yourself. Your mastery of
the Buddhist
teachings will not relieve you of mortal sufferings in the
least unless
you perceive the nature of your own life. If you seek
enlightenment
outside yourself, any discipline or good deed will be
meaningless. (On
attaining Buddhahood. Main Writings of Nichiren Daishonin,
Vol. 1, Page
4 )

The accumulation of each daily victory is what finally will
represent
the victory in life, the victory over oneself.

The victory over oneself is to win everyday in one's
circumstances
in the place where I am and to win over my own fundamental
darkness

Oct 17, 2010

Oct 11, 2010

From "The Buddha in Your Mirror", Woody Hochswender,
Greg Martin and Ted Morino

Hell in relationships comes from trying to change the
behavior of
anyone other than yourself. When we exercise self-control,
beginning
with becoming happy within ourselves, we have the ability to
move the
hearts of others. It is only when we stop trying to control
others that
we gain the power to actually influence them. For example,
have you
ever found yourself saying "You're making me angry – stop
doing that" to people whose behavior disturbs or frustrates
you?
The implication of that statement, "You're making me angry",
is that somehow you don't have control of your anger, they do.
And since
you have ceded them the control and power, it is their
behavior that
must change if your anger is to be eliminated. But, of course,
you don't
control their behavior, so the more you try to do so, the
angrier you
get.

Not that all anger is bad. There are, of course, real
situations of
injustice in which anger is appropriate. Even in such cases,
however,
self-control is the key to influencing change. Buddhism
teaches us that
in response to any situation, depending on the choices we
make, we find
ourselves in one of the Ten Worlds: Hell, Hunger, Animality,
Anger,
Tranquility, Rapture, Learning, Realization, Bodhisattva or
Buddhahood.
Recognizing that we are choosing and taking responsibility for
those
choices empowers us to choose our life state, It give us our
control
back.

The Downside of Expectations

Expectations are important. Research indicates that children
develop
only as far as the expectations of the adults around them. But
expectations
can also destroy good relationships. We have expectations of
other people.
We expect them to be good husbands, good wives, good children,
good
friends, good bosses and so on. These expectations are
sometimes higher
than our expectations of ourselves.

While every situations is unique, there is at least one common
but subtle
delusion at work here, a delusion that is a challenge to all
of us in
our relationships with significant others, family, friends.
The problem
is that although we are motivated by the best intentions, the
other
person often hears from us a steady stream of criticism and
disappointment.
This is not encouraging, and in spite of the love in our
hearts, the
other person becomes unresponsive, even rebellious. The
problem here
is that although the heart is in the right place, we lack
wisdom. Motivated
by love but lacking wisdom, we get a response to our efforts
that is
the opposite of what we expected. Once this downward trend
begins, unfortunately,
it is difficult to reverse.

People do not respond well to criticism and negativity. Does
that mean
we simply have to settle for something less? No, it means,
once again,
that we're trying to change the wrong person. If we want
people to do
more, we need to praise and appreciate what they are already
doing for
us. Pay attention to the positives, and not what you feel is
missing.
People love appreciation and will try very hard to get it.
Making these
two the basis of all your relationships can have a powerful
and encouraging
influence. For the gardener of relationships, they are like
sunlight
and water. People will strive and thrive when they are praised
and appreciated.

Criticism and disappointment create a dark environment, a
garden where
relationships cannot thrive. It is a major delusion to think
that others
will be motivated by criticism. Nichiren wrote: "When praised,
one does not consider his personal risk, and when criticized,
he can
recklessly cause his own ruin. Such is the way of common
mortals."

In any relationship, we must keep our power, developing a
strong self-identity
and the ability to be happy on the inside. Standing alone upon
the firm
foundation of our own happiness, we can then seek out and
nurture contributive,
sharing relationships, relationships in which we give our love
freely
without attachments and expectations. We are not needy of the
other.
Nor are we addicted to the other. A relationship between two
such people
brings a deep and abiding love.

Before going out to look for a contributive partner, we must
first strive
to develop that ability within ourselves. Only then will it be
possible
to draw forth and nurture the same quality in others.

If we recognize that depression is a serious and debilitating illness, then it is only naturalto ask what causes this kind of depression? Common sense tells us that depression ismost often brought on by life events; i.e., death of a loved one, loss of a job, divorce,etc. Life has a way of providing us with an unending supply of difficulties. It is onlynatural to think of depression as a reaction to stressful life events, and in many cases,this is true. If this were the entire story, then one might assume that depression onlyafflicts people with “weak character,” or a “low life-condition.” However, there havebeen many people of outstanding character and courage who struggled with depression,such as Abraham Lincoln and Winston Churchill.

So what is the rest of the story? We know that there are numerous risk factors forpredicting who might be more susceptible to depression. Depression can run in families.Evidence from studies of twins supports the existence of a genetic component. Across sixstudies, the average concordance rate in identical twins (40 percent) for unipolardepression is more than twice the concordance rate in fraternal twins (17 percent). Therate of depression in women (12 percent) is twice that of men (7 percent). There arenumerous theories about this gender difference, but there is no consensus in the scientificcommunity about the underlying cause.

Early life experiences also make people more vulnerable to depression. If one of yourparents died when you were a child, or if you are the victim of childhood abuse you havea higher vulnerability to depression. Chronic medical conditions as well as life-threateningmedical events like stroke and heart attack can also lead to depression.

Medical research has shown that depression may be related to a chemical imbalance ofserotonin, one of the substances called neurotransmitters that transport signals betweennerve cells in the brain. This has led to the introduction of Prozac, Zoloft, Paxil andCelexa. These serotonin specific uptake inhibitors have proved effective in treatingdepression with minimal side effects but have not come without controversy. Some people worry that the widespread marketing and availability of these medications may beanesthetizing large segments of our society to the healthy travails of life. This may or maynot be the case, but for those like Jen who have suffered with the torment of a majordepression, these new medications have been a blessing.

Another helpful way of understanding depression is to view it as a spectrum disorder.In other words, the milder manifestations of depression that we all experience have someof the same root causes as the more severe forms of clinical depression. Martin Seligman,Ph.D., in his book What You Can Change and What You Can’t presents a compellingargument for viewing depression this way: “Mild depression is usually caused bypessimistic habits of thinking. The pessimist sees the causes of failure and rejection aspermanent (It’s going to last forever), pervasive (It’s going to ruin my everything), andpersonal (It’s my fault). These habitual beliefs are just that, mere beliefs. They are oftenfalse, and they are often inaccurate catastrophizing” (p. 115).

Dr. Seligman goes on to argue that optimistic thinking may be a powerful antidote topessimism and depression. Contained within the worldview of Nichiren Daishonin’sBuddhism is a profound capacity to look at the totality of life with all of its travails andsuffering and still find hope and fundamental goodness at the core. In October 1992, Iwrote an essay for the Seikyo Times (now Living Buddhism) in which I demonstrated theinherent psychological strength of the Daishonin’s Buddhism as reflected in his views ofthe self, the world and the future. The purposes of this article do not permit me toreintroduce the evidence for this. Let me just say that in all three areas, we find robustexamples of the Daishonin encouraging and exhorting his disciples to embrace Buddhismwith optimism and hope, despite the dire social, economic and personal circumstances of13th-century Japan.

It had been several years since Jen last saw a psychiatrist, and she was not looking forward to seeing one again. The last time was before she began her Buddhist practice, and it had never been a satisfying experience. He prescribed a variety of antidepressant medications,which were only moderately successful, but he never seemed to have time to talk. She eventually stopped the medication and stopped seeing the psychiatrist.Several months later, an old friend introduced Jen to Buddhism. Jen was drawn to herfriend’s explanation of Buddhist theories and felt that she was hearing a wonderfulexplication of her own view of life. However, she was skeptical that chanting Nam-myoho-renge-kyo would somehow change her life. Nevertheless, she sat down with her friend a few days later and tried chanting.

In the short period of 15 minutes, she sensed something shifting in her life, and whenthey finished, she felt more relaxed and open than she had in years. Her friend connectedher with the local SGI-USA organization and she began attending meetings. All thesmiling people she encountered initially put her off, that is, until she listened to theirexperiences. She came to realize that their smiles were born of great struggles to overcomemany of the same problems she was facing.

She bought a copy of For Today and Tomorrow by SGI President Ikeda, and the wordspractically leapt off the page at her. Reading his guidance was like finding an oasis in thedesert. In spite of the many years of having no hope for the future, she found herselfbecoming more optimistic and cheerful. Each Nam-myoho-renge-kyo she chanted felt likea powerful challenge to her deeply held feelings of worthlessness. And her interactionswith other Buddhists reinforced her determination to take responsibility cheerfully for herown life. The dark curtain of depression had finally begun to lift.

Jen sailed along majestically in her life, thinking that since she had become a Buddhist,she was impervious to problems. But when her husband became ill, she felt like the worldhad come to a crashing halt. She could not understand how this could happen to someonewho practiced sincerely. Rather than resolve her doubts, however, she graduallysuccumbed to the darkness of her depression once again. Jen’s husband continued to gently, but firmly encourage her in any way that he could.Mostly, he just chanted with her every chance that he had. Several weeks went by before she got the courage to call a psychiatrist. She hoped herBuddhist practice would provide a foundation for a more rapid and full recovery, but shefelt anxious and a little embarrassed when she walked into her new psychiatrist’s office for the first time. Before she knew it, she was crying. The story of her husband’s illnesspoured out of her.

After she finished telling her story, her psychiatrist carefully reviewed her symptomsand their duration. It came as no surprise to her when he told her she was in anotherepisode of depression, but it was strangely comforting to give this darkness that hadbecome her constant companion a name. He then explained to her that in the years sinceshe was last treated for depression, there was important new research on the treatment of depression. He told her that combining medication with weekly psychotherapy would give her the best chance at a quick and robust recovery.

Jen left the office with a prescription for one of the new antidepressants, and a referralto see a therapist. When she arrived home, there was a message on her answering machine from her district leader reminding her about the district discussion meeting. She had not taken any calls from her leaders in faith and had not been to a district meeting in months. She
began taking her new medication that night. She experienced no immediateresponse
to the medication, but she realized it might take weeks for the
medication tobegin
working.

A few days later she went to her first appointment with her therapist, who specializedin treating depression. Over the next few weeks, Jen explored her interpersonalrelationships with her therapist. He proposed that they focus on her feelings about herhusband’s poor health. He suggested to her that in addition to her genetic predispositionto depression, this current episode might be about her grieving over the life she wouldnever have with her husband due to his poor health. His attempts at helping her to find her strengths in the midst of a very difficult situation felt very compatible with her beliefs as a Buddhist.

She also told him about her Buddhist practice and her involvement with the localcommunity of SGI-USA members. He was keenly interested in her perceptions of how thepractice of chanting Nam-myoho-renge-kyo was helpful to her and about how she gotalong with her friends in the organization. Jen appreciated his open-mindedness and wassurprised when he actually encouraged her to be consistent in her practice. He told her that maintaining consistent daily social rhythms would be helpful to her recovery. Even thought he was referring to sleep, diet, exercise, etc., she immediately associated this with a consistent daily Buddhist practice.

When it came time for her next district meeting, Jen decided she was well enough toattend. Much to her delight, they warmly welcomed her back to the meeting. It was as ifshe had never left. The discussion that night was about turning poison into medicine.Before she knew it, she was sharing her experience of struggling with depression. Jen toldthe group that in spite of their encouragement, she still could not see how she could turnher depression from poison into medicine. One of the members looked at her very intensely and said softly, “Perhaps yourwillingness to share and encourage us through your experience is part of the process oftransforming the poison of your depression into medicine?”

Jen’s favorite part of the meeting was always the lively discussions that ensued “on theway out the door.” She had a lot of catching up to do. The last person she spoke to was her district leader, Sarah. She apologized for her long absence. She told Sarah that as aBuddhist, she knows she isn’t supposed to feel guilty, but these feelings of guilt were what kept her from returning to the meetings. She felt like a failure as a Buddhist because she saw her depression as an inability to manifest “actual proof.”

Jen was surprised when Sarah apologized to her. Sarah told her that she felt like she hadlet Jen down because she had not realized how much Jen was suffering. “When youstopped coming to meetings and wouldn’t return my phone calls, I was at a loss,” Sarahsaid. “I should have tried harder to reach you. Now that you’re back, I don’t want you todisappear again. Let’s keep chanting together to overcome your illness.” They hugged andmade plans for Sarah to come over.

A few days later, Sarah came over to chant with Jen. They decided to chant for an hour.Jen wondered if she had the stamina to sit for that long, but she was determined to do her best. Over the course of the hour, she went from tears of grief to a deep sense ofappreciation. In those precious moments of complete concentration, with her heart fullyopen and her voice deep and sonorous, the chattering of her mind quieted and true wisdom appeared. She understood, more with her heart than with her mind, that by embracing this wonderful law, she was severing the roots of her suffering. She knew that finding the right medication and a therapist she could trust and talk to was a benefit from her Buddhist practice.

How swiftly the days passed. The first signs of improvement from the medication wereimproved sleep and appetite. Jen felt her therapy was going very well. She noticed thatwhen she chanted more, her daily life continued to improve and she had better therapysessions. She also noticed that the more honestly and openly she engaged in her therapy,the more motivated she was to return to the Gohonzon and ponder the issues before her.She was also discovering new and better ways of communicating with her husband. Herfeelings of resentment and grief were giving way to a renewed determination to embraceher husband and their shared life.

Jen returned to see her psychiatrist several months after her initial visit. She was feelingmuch better. So she asked him how long she would need to keep taking the medication.He told her that she needed to stay on her medication for at least four months if not sixmonths from the point in time when she really began to feel better because she would beat significant risk for a relapse if she discontinued her medication sooner. Jen agreed tomeet again in four months and decide then what to do about the medication.

Jen’s depression is now in complete remission. She has decreased the frequency of hertherapy sessions, but has decided to keep seeing her therapist for a few more monthlysessions to solidify the gains she has made in her interpersonal life. While she wouldrather never see the dark cloud of depression in her life ever again, she is appreciative ofthe gifts her suffering brought her: a more committed relationship with her husband, afresh start with her Buddhist practice, and a deeper and more authentic connection withthe members in her district.

There are many SGI-USA members who have found the optimism, hope and life forcethey needed to overcome depression through the practice of Buddhism alone. There arealso members like Jen who may need the help of compassionate professionals, supportfrom their families and fellow members, and a strong daily practice to return to a healthylife.

Lee Wolfson is a psychologist at Western Psychiatric Clinic and Institute (WPIC), adivision of the University of Pittsburgh Medical Center. WPIC is an international leaderin the research and treatment of mood disorders. For the past 11 years, Lee has workedon several landmark studies in the treatment of depression and bipolar disorder. He haspublished several papers on psychotherapy and regularly presents symposia atprofessional meetings. He is also a founding member of the International Society ofInterpersonal Psychotherapy. He has practiced Nichiren Daishonin’s Buddhism with theSGI since 1972.

STRUGGLES AND TRIUMPHS IN CHALLENGING DEPRESSIONBy Lee WolfsonWorld Tribune 02/09/01 n.3332 p.8 WT010209p08The following personal history is a composite of many different SGI-USA members whohave been kind enough to share their struggles and triumphs in overcoming depression.This article is focused on unipolar depression, a mood disorder that is characterized by apervasive sad or dysphoric mood, as opposed to bipolar disorder, or manic/depression, amood disorder that includes depression and mania (euphoria).

A Jan. 9 Reuters News Service release from Geneva, Switzerland, stated: “The UnitedNations health agency, WHO [World Health Organization], predicted that by 2020,depression would jump to the second greatest cause of death and disability worldwide,following ischemic heart disease. WHO officials spoke at a news briefing to launchWHO’s 2001 campaign aimed at removing myths and stigmas linked to such disorders.”

Jen sat at her desk at the end of another very long day. She had successfully managed tomove the pile of papers, also known as next year’s budget, from one side of the desk to the other without ever actually doing anything constructive. She wasn’t sure where the day had gone. She was just grateful that her new position provided an office with a door that could be closed. The last thing she felt like doing was engaging in the friendly banter with her co-workers. At her worst moments, she felt paralyzed with indecision and worried that someone would notice her recent lack of productivity.

As she sat in traffic on the way home, her thoughts turned to her husband, Jeffery. His chronic illness had flared up again, and she grew anxious about her capacity to take care of him. When she arrived home, Jeffery was sleeping soundly. Jen sank into her chair, not bothering to turn on the lights. Jeffery found her sitting in the same place several hours later. When he invited her to do evening prayers, she snapped at him and then was hit with a wave of guilt when she saw the hurt look in his eyes. She mechanically followed him to the altar. Reciting the sutra was an ordeal. She could not concentrate and was unable to sit up straight or look at the Gohonzon. She was restless and fidgety and after less than a minute of chanting, she simply got up and went back to her chair. “What is the point of chanting when I can’t formulate a single coherent thought?” Jen said to herself.

When her husband finished, he asked her what was wrong. At that moment anoverwhelming feeling of fatigue and melancholy washed over her and she was close totears. She just looked at him, unable to find the words to describe what she wasexperiencing. He gently took her hand and held it for a time. Jeffery looked at her andagain gently asked what was wrong. The tears began to trickle down her cheeks, and Jenbegan to describe her problems at work, but then cut the discussion short because shereally didn’t want to burden him.Jen went to bed that night at her usual time, although she knew it was quite futile. Sleepdid not come easy these days, and when it did, it was fitful at best. These long night hours were the worst. The demons she thought she had vanquished when she first began her Buddhist practice returned with a vengeance. In the early morning hours when she could not return to sleep, she would find herself ruminating about all her past mistakes, real or imagined.

When the alarm finally sounded, she dragged herself from the bed, a feeling of fatigueher constant companion. She sat with her cup of coffee, her appetite gone. Darkness haddescended once again into Jen’s life, and even though she had successfully defeated itnumerous times in the past, she had no confidence that she would be successful this time.Jeff came into the kitchen and sat down next to her and said, “I am worried that you aregetting depressed again.” “What makes you say that?” Jen said softly. “I know you, Jen. I see all the warning signs. I think you should do something aboutit.” “And just what would you suggest?” It was not easy for Jen to accept advice from herhusband.

Jeffery measured his words carefully, but they came directly from his heart. “Do youremember when I first found out about my medical condition? I was devastated and feltso hopeless. You were the one who told me not to give up. You were the one who gave me that quote from For Today and Tomorrow: ‘Everyone at some time suffers from illness in one form or another. The power of the Mystic Law enables us to bring forth strength toovercome the pain and suffering of sickness with courage and determination’(p. 16). Andfrom The Writings of Nichiren Daishonin: ‘Nam-myoho-renge-kyo is like the roar of alion. What sickness can therefore be an obstacle!’(p. 412). You not only encouraged meto chant, you dragged me in front of the Gohonzon every day and chanted with me. Youhave to know that I am prepared to do the same.”

His confidence and compassion for her momentarily moved Jen’s heart. How could sheforget the fierce battle that she and her husband fought against his illness? “You are probably right,” she said. “I guess I didn’t want to admit what was reallyhappening. Sometimes I think it would be far easier to battle against a medical illness,instead of a mental illness.”

“Why is this so different? When I got sick, we chanted together to find the best doctors,find the right medication, and to change poison into medicine. We can do the same thingnow. How many times did you tell me the importance of faith and a strong determination?”By now, Jeff was warmly smiling at Jen, and in spite of herself, Jen was meekly smilingback. “Jeff, you’re right. Let’s do gongyo, and when we’re done, I am going to find a goodpsychiatrist.” Jen is not alone. In any given one-year period, 9.5 percent of the population, or about 18.8 million American adults, suffer from a depressive illness. Most people think thatdepression is much more widespread. Because we have all felt depressed or discouragedat some time in our lives, we assume that this temporary low mood is the same thing as amajor depression. As illustrated by Jen’s experience, we can see that major depression isa far more debilitating condition than a simple case of the blues. Depressive illnesses often interfere with normal functioning and cause pain and suffering not only to those who have a disorder, but also to those who care about them. Serious depression can destroy family life as well as the life of the ill person.

Even though we have come to understand unipolar depression as an illness, there are noblood tests, brain scans or other technologies available to help us make a diagnosis ofmajor depression. The diagnosis of depression is made by carefully looking at symptomsas reported by the person and their family. According to the DSM-IV, otherwise known asthe Diagnostic and Statistical Manual of Mental Disorders (Fourth Edition), five or moreof the following symptoms must be present for two weeks or longer:

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About Me

My SGI Lotus Flower Blog: Spreading the wonders and joy of Nichiren Buddhism through articles, experiences, art, music, film, comedy and pop culture. For beginners to long time members, I hope this blog serves you well. Like the Lotus Flower we can bloom right where we are.

My Art By Seleus Blog: I've been drawing since I was 5. I've done live nude drawings, oil paintings, sketching, digital art and graphic design. I love to mainly draw female portraits. I love caricature, illustration, pop art, pin-ups and vector art. I attended the School of Visual Arts for awhile and my favorite Artist is Al Hirshfeld. A diehard Hitchcock, Wonder Woman, Classic Film fan.

"Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo. no matter what happens. How could this be anything other than the boundless joy of the Law? Strengthen your power of faith more than ever."

True happiness means forging a strong spirit that is undefeated, no matter how trying our circumstances.

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The opinions, thoughts and artwork expressed here are solely my own (unless otherwise noted).The photos on this site explain my feelings about the practice in a visual way. The inner artist in me thought that by merging beautiful guidance with art, music, film, humor and pop culture- I can move and tap into another part of ourselves. How can I convey these pearls of wisdom in a way that I can understand more. The graphics are for also for entertainment purposes to invoke laughter and smiles to our hearts. They are not to be taken seriously. But my practice I take seriously. Its not my intention to offend anyone. I claim no ownership or copyright of any of the images posted except those taken and created by me. If you are the owner of a specific image & would like it removed, please email & I will do so promptly. This is a non-official SGI site and I will try my best to provide the sources.

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